Recently I commented on a Facebook post that I disliked the word “feminist/feminism” when used to describe what I would brand an evangelical egalitarian position (that men and women may serve equally in the home, the church, and the world as God has so apportioned and enabled them).
It was the week of my final interview for ordination. I had turned in my paper on pastoral theology, passed one round of interviews at the conference level, and was headed into my interviews on the national level. I was taking a class that same week with fellow ministers, male and female, in various stages of the ordination process. It just so happened that those of us in the final stage in the class were women.
Though limitations on women in institutional leadership continue, Holiness and Pentecostal women continue to carry out evangelistic ministries using the venues of revival and camp meetings as well as women’s conferences and conventions.
Could it be that the complementarian notion of “biblical womanhood” (especially the claim that women’s distinct personhood makes no room for women as teachers and leaders of men) is a recent, Western perspective?
Ursula King’s reader, Feminist Theology from the Third World brings together the diverse perspectives of women engaging in feminist theology, giving recognition and honor to the often absent or underrepresented voices of women of the Third World and women of color in the Unites States.
Often, those outside of the social justice activist community can feel overwhelmed by the concepts and terminology of justice work. Many Christians want to understand these terms and concepts so they can do justice well in their communities and in the world.
What happens when the hall of theology becomes an echo chamber? What happens when half the sky meets God but the church doesn’t want to hear their story? What happens when the theological insights of women are pressed to the margins of Christianity?